John 19:38 · Bible study
John 19:38 Commentary: Joseph's Bold Request in Jesus' Darkest Hour
Greek · 10 what the commentators say
Meaning in one sentence
Explore why Joseph of Arimathea, a secret disciple, boldly asked for Jesus' body at the moment of greatest defeat.
Research Summary
- Meaning: A secret disciple publicly requests Jesus' body, burying him with honor and fulfilling prophecy.
- Key words: κεκρυμμένος (perfect passive participle, 'concealed') shows Joseph's settled secrecy; ἠρώτησεν (aorist, 'asked') marks his decisive action.
- Main debate: The timing of Joseph's courage, whether it was sudden conversion or the culmination of growing faith.
- Theological theme: God uses hidden disciples at the moment of greatest darkness to care for his Son and prepare for the resurrection.
- Best use: As a model of courageous faith that steps into the open when Christ's cause seems lost.
Translation Comparison
BSB Berean Standard Bible 2020
Afterward, Joseph of Arimathea, who was a disciple of Jesus (but secretly for fear of the Jews), asked Pilate to let him remove the body of Jesus. Pilate gave him permission, so he came and removed His body.
WEB World English Bible 2000
After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus’ body. Pilate gave him permission. He came therefore and took away his body.
KJV King James Version 1769
And after this Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
ASV American Standard Version 1901
And after these things Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took away his body.
YLT Young's Literal Translation 1898
And after these things did Joseph of Arimathea--being a disciple of Jesus, but concealed, through the fear of the Jews--ask of Pilate, that he may take away the body of Jesus, and Pilate gave leave; he came, therefore, and took away the body of Jesus,
Darby Darby Bible 1890
And after these things Joseph of Arimathaea, who was a disciple of Jesus, but secretly through fear of the Jews, demanded of Pilate that he might take the body of Jesus: and Pilate allowed it. He came therefore and took away the body of Jesus.
Douay-Rheims Douay-Rheims Bible 1899
And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews), besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore and took away the body of Jesus.
Translations in other languages (10 available)
Después de estas cosas, José de Arimatea, el cual era discípulo de Jesús, mas secreto por miedo de los Judíos, rogó á Pilato que pudiera quitar el cuerpo de Jesús: y permitióselo Pilato. Entonces vino, y quitó el cuerpo de Jesús.
E depois José de Arimateia, (que era discípulo de Jesus, porém oculto por medo dos Judeus) suplicou a Pilatos que pudesse tirar o corpo de Jesus; e Pilatos permitiu. Veio pois e tirou o corpo de Jesus.
Après cela, Joseph d’Arimathée, qui était disciple de Jésus, mais en secret par crainte des Juifs, demanda à Pilate la permission de prendre le corps de Jésus. Et Pilate le permit. Il vint donc, et prit le corps de Jésus.
Darnach bat den Pilatus Joseph von Arimathia, der ein Jünger Jesu war, doch heimlich aus Furcht vor den Juden, daß er möchte abnehmen den Leichnam Jesu. Und Pilatus erlaubte es. Da kam er und nahm den Leichnam Jesu herab.
En daarna Jozef van Arimathea (die een discipel van Jezus was, maar bedekt om de vreze der Joden), bad Pilatus, dat hij mocht het lichaam van Jezus wegnemen; en Pilatus liet het toe. Hij dan ging en nam het lichaam van Jezus weg.
Dopo queste cose, Giuseppe d’Arimatea, che era discepolo di Gesù, ma occulto per timore de’ Giudei, chiese a Pilato di poter togliere il corpo di Gesù; e Pilato glielo permise. Egli dunque venne e tolse il corpo di Gesù.
A potem prosił Piłata Józef z Arymatyi, (który był uczniem Jezusowym, ale tajemnym dla bojaźni żydowskiej), aby zdjął ciało Jezusowe. I pozwolił Piłat. Szedł tedy i zdjął ciało Jezusowe.
После сего Иосиф из Аримафеи — ученик Иисуса, но тайный из страха от Иудеев, — просил Пилата, чтобы снять тело Иисуса; и Пилат позволил. Он пошел и снял тело Иисуса.
這些事 以後，有亞利馬太人 約瑟，是 耶穌 的門徒， 只因 怕 猶太人，就暗暗地作門徒。他來求 彼拉多，要 把耶穌 的身體 領去。 彼拉多 允准，他就 把耶穌 的身體 領去了。
After these things, Joseph of Arimathaea, who was a disciple of Jesus, but secretly for fear of the Jews, made a request to Pilate to let him take away the body of Jesus: and Pilate said he might do so. So he went and took away his body.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 19:38
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse marks a decisive turning point for Joseph of Arimathea. Described as a 'disciple of Jesus, but secretly for fear of the Jews,' Joseph had previously kept his faith hidden. Now, after Jesus' death, he openly requests the body. Calvin notes that 'heroic magnanimity' replaced his earlier timidity, and Jamieson-Fausset-Brown observes that 'a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke.' Matthew Henry calls Joseph's secret discipleship a 'weakness' yet praises his bold action. The Greek participle kekrummenos (κεκρυμμένος) is a perfect passive, indicating a settled state of concealment. The aorist verbs ērōtēsen (asked), epetrepsen (gave permission), and ēren (took away) show decisive, completed actions. Pilate's grant of permission follows Roman legal custom, as Vincent's Word Studies notes from jurist Ulpian: bodies of the executed could be given to relatives who requested them. The consensus holds that Joseph's request was both courageous and legally proper, fulfilling Scripture (Isaiah 53:9) and preparing for the resurrection.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Joseph of Arimathea, a disciple who had kept his faith secret, publicly asked Pilate for Jesus' body and was granted permission to bury it.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Joseph's secret discipleship | All traditions agree Joseph was a disciple who kept his faith hidden out of fear. | Some emphasize his timidity as a failure (Matthew Henry), while others focus on the courage that eventually emerged (Calvin, Jamieson-Fausset-Brown). |
| The timing of the request | Joseph acted after Jesus' death and after the piercing of his side (John 19:34). | The Synoptic Gospels place the request at evening (Mark 15:42); John's 'after these things' is vague, leaving room for discussion about whether Joseph acted before or after the soldiers' actions. |
| Pilate's motives | Pilate granted permission after confirming Jesus' death. | Some suggest Pilate was moved by Joseph's rank or by guilt (Jamieson-Fausset-Brown); others see it as simply following Roman legal procedure (Vincent). |
| The significance of the burial | Jesus' burial by Joseph and Nicodemus fulfilled prophecy (Isaiah 53:9) and provided a known tomb for the resurrection. | Catholic tradition honors Joseph's role in the deposition and burial; Protestant readings focus on the quiet faithfulness of a hidden disciple. |
Historical & Cultural Context
John 19:38 takes place on Preparation Day, the day before the Sabbath, as Passover week reaches its climax. Crucifixion was Rome's most degrading punishment, and victims' bodies were normally left to rot or thrown into a common grave. Roman law, however, allowed relatives or friends to claim the body if they obtained permission from the governor. Vincent cites the jurist Ulpian: 'The bodies of those who are capitally punished cannot be denied to their relatives.' But permission was not always granted, especially for those executed for treason. Pilate's willingness to release the body may reflect his earlier unease about condemning Jesus.
Joseph of Arimathea is introduced as a member of the Sanhedrin, the Jewish council that condemned Jesus. Yet Luke 23:51 says he 'had not consented to their counsel and deed.' He was a rich man (Matthew 27:57) and a secret disciple, fearing the Jewish authorities (John 7:13). Arimathea is likely identified with Ramathaim-Zophim, the birthplace of Samuel, though some locate it near Lydda. Joseph's social standing gave him direct access to Pilate, something ordinary followers lacked.
The phrase 'after these things' (Μετὰ ταῦτα) connects this act to the preceding events: the soldiers' report of Jesus' death, the piercing of his side, and the flow of blood and water. John's sequence suggests Joseph acted quickly once he knew Jesus had died. Mark 15:43 adds that Joseph 'went in boldly unto Pilate,' contrasting with John's emphasis on his previous secrecy. The Cambridge Bible notes that the conjunction 'but' (δὲ) sets Joseph's friendly petition against the hostile petition of the Jews. This act, performed when Jesus' cause seemed most lost, transformed Joseph from a secret follower into a public witness.
Textual Notes
The supplied commentaries and lexical data note no significant textual variants for John 19:38. The verse is consistent across major manuscript traditions. The only minor variation is the inclusion or omission of the name 'Jesus' in some manuscripts (e.g., 'the body of Jesus' vs. 'his body'), but this does not affect the meaning.
Reception History
John 19:38 has been central in Christian passion tradition, read on Good Friday and reflected in art, music, and liturgy. The figure of Joseph of Arimathea appears in apocryphal texts like the Gospel of Nicodemus, which expands his role. In medieval art, he is often depicted as a dignified older man receiving Christ's body from the cross. Reformation-era commentators (Calvin, Luther) highlighted his transformation from secret disciple to bold witness. Modern readings emphasize the cost of discipleship and the courage that arises from faith. Across traditions, the verse is seen as a model of sacrificial love and public confession, especially when it is most costly.
Preaching This Verse
Three-point outline
- Hidden discipleship meets its moment. Joseph had been a disciple in secret, but the death of Jesus forced his faith into the open. He went from hiding to requesting the body of a condemned man, an act that identified him publicly with Christ.
- Courage often appears at the lowest point. When everything seemed finished, Joseph acted. His boldness was not in a time of triumph but in apparent defeat. This shows that faith can be awakened even when hope seems dead.
- God provides for his Son's burial. Joseph's wealth and status, which had earlier kept him hidden, now served the kingdom. His new tomb (v. 41) and Nicodemus's hundred pounds of spices (v. 39) gave Jesus a dignified burial, fulfilling prophecy (Isaiah 53:9).
Five-point outline
- The man: Joseph of Arimathea. A Sanhedrin member, rich, good, and just, but a secret disciple. His fear of the Jews had kept him silent.
- The request: 'that he might take away Jesus' body.' He asked Pilate directly, using his position to gain access. Roman custom required permission, and Pilate granted it after confirming Jesus' death (Mark 15:44-45).
- The timing: 'After these things.' The crucifixion was over. The soldiers had confirmed Jesus dead. Joseph did not delay.
- The transformation: from secret to bold. The same man who had hidden now acted openly. Calvin says this was 'effected by a heavenly impulse.'
- The result: a burial fit for a king. Along with Nicodemus, Joseph wrapped Jesus' body in linen with spices and laid it in a new tomb. This act of love prepared for the resurrection.
Illustration hooks
- A person who quietly prays at home but never speaks of faith at work. A crisis, a diagnosis, a job loss, suddenly makes them speak up. The risk becomes worth it.
- A student who hides their Christian commitment at school. When they see a classmate bullied for faith, they step forward. The moment of greatest pressure becomes the moment of greatest witness.
- A donor who gives generously but anonymously. When a cause they love is about to fail, they go public. Like Joseph, they use their resources at the critical moment.
Questions your congregation is asking
- Why would a rich, influential man risk everything for a dead teacher?
- How can I overcome the fear of what others think when I want to follow Jesus openly?
- What does this story say about God's ability to use our resources and positions for his purposes?
Leading a Discussion
Joseph of Arimathea appears only once in the Gospels, at the burial of Jesus. Yet his single act of courage teaches us about faith that shows up when it matters most. As you discuss this passage, consider how fear and boldness can coexist, and what it takes to move from secrecy to public witness.
Discussion questions
- Read John 19:38. What do we learn about Joseph from the way John describes him? What is significant about the phrase 'secretly for fear of the Jews'?
- Why do you think Joseph chose this moment, after Jesus' death, to step forward? What might have changed in him?
- Compare Joseph's action with the disciples' flight (John 16:32). What does his boldness say about the kind of person God can use?
- How does Pilate's willingness to give the body (after confirming Jesus' death) connect to the themes of justice and courage in the crucifixion story?
- In what ways do we sometimes keep our faith 'secret'? What fears hold us back from identifying with Christ openly?
- Joseph used his wealth and position for Jesus' burial. How can our resources, time, money, influence, serve God's purposes even in situations that seem hopeless?
- How does this burial prepare us for the resurrection? What hope does it offer when we face our own 'dead ends'?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 29:25 | The fear of man proves to be a snare, but whoever puts his trust in Yahweh is kept safe. |
| Matthew 27:57 | When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came. |
| Matthew 27:61 | Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
| Mark 15:42 | When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath, |
| Mark 15:47 | Mary Magdalene and Mary the mother of Joses, saw where he was laid. |
| Luke 23:50 | Behold, there was a man named Joseph, who was a member of the council, a good and righteous man |
| Luke 23:56 | They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment. |
| John 7:13 | Yet no one spoke openly of him for fear of the Jews. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Joseph of Arimathea - See on Mat 27:57-60 (note); and particularly Mar 15:42 , Mar 15:43 (note).
Calvin's Commentaries Reformed 1564
Calvin highlights the remarkable transformation of Joseph and Nicodemus, who buried Christ despite being previously kept from open discipleship by fear and wealth. He attributes their sudden boldness not to natural courage but to a heavenly impulse that made them, as it were, new men.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights John's dramatic contrast between the hostile request of the Jews and the friendly petition of Joseph. Joseph, a secret disciple out of fear, now acts boldly to secure Jesus' body, showing a shift from timidity to courageous action after the crucifixion.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the striking shift in Joseph of Arimathea: though he had been a secret disciple out of fear of the Jews, he now openly asks Pilate for Jesus’ body. His fear gives way to courageous public action at the moment of Christ’s death.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Joseph of Arimathea, a secret disciple out of fear, now boldly asks Pilate for Jesus' body—a public declaration that risked the Jews' resentment. He also notes the Alexandrian manuscript's striking phrase "the body of God," and discusses whether Arimathea is the same as Samuel's birthplace, Ramathaim Zophim.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the remarkable boldness of Joseph, who dared to ask for Jesus' body only after His death, though he had been too timid to openly support Him while alive. Mark alone notes the courage this required, and JFB observes that a seeming dead Christ often awakens a heroism that a living one could not.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry finds it remarkable that Christ's burial, performed by a secret disciple, was no ordinary funeral but one that conquered the grave and softened it for every believer. Joseph's hidden faith, Henry notes, was both his honor as a disciple and his weakness in not confessing Christ openly.
Vincent's Word Studies Evangelical 1887
Vincent highlights that Joseph of Arimathea, though a secret disciple according to John, acted boldly in asking for Jesus' body. He explains that under Roman law, permission to bury executed criminals was not guaranteed and could even be sold by corrupt governors, making Joseph's request both risky and costly.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that Joseph and Nicodemus publicly identified with Christ at his lowest moment, when even the chosen disciples had abandoned him. In that extremity, Joseph's fear and Nicodemus's shame both fell away, and they acted boldly.